Kejadian 7:1-24
Konteks7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. 1 7:2 You must take with you seven 2 of every kind of clean animal, 3 the male and its mate, 4 two of every kind of unclean animal, the male and its mate, 7:3 and also seven 5 of every kind of bird in the sky, male and female, 6 to preserve their offspring 7 on the face of the earth. 7:4 For in seven days 8 I will cause it to rain 9 on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”
7:5 And Noah did all 10 that the Lord commanded him.
7:6 Noah 11 was 600 years old when the floodwaters engulfed 12 the earth. 7:7 Noah entered the ark along with his sons, his wife, and his sons’ wives because 13 of the floodwaters. 7:8 Pairs 14 of clean animals, of unclean animals, of birds, and of everything that creeps along the ground, 7:9 male and female, came into the ark to Noah, 15 just as God had commanded him. 16 7:10 And after seven days the floodwaters engulfed the earth. 17
7:11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month – on that day all the fountains of the great deep 18 burst open and the floodgates of the heavens 19 were opened. 7:12 And the rain fell 20 on the earth forty days and forty nights.
7:13 On that very day Noah entered the ark, accompanied by his sons Shem, Ham, and Japheth, along with his wife and his sons’ three wives. 21 7:14 They entered, 22 along with every living creature after its kind, every animal after its kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, everything with wings. 23 7:15 Pairs 24 of all creatures 25 that have the breath of life came into the ark to Noah. 7:16 Those that entered were male and female, 26 just as God commanded him. Then the Lord shut him in.
7:17 The flood engulfed the earth for forty days. As the waters increased, they lifted the ark and raised it above the earth. 7:18 The waters completely overwhelmed 27 the earth, and the ark floated 28 on the surface of the waters. 7:19 The waters completely inundated 29 the earth so that even 30 all the high mountains under the entire sky were covered. 7:20 The waters rose more than twenty feet 31 above the mountains. 32 7:21 And all living things 33 that moved on the earth died, including the birds, domestic animals, wild animals, all the creatures that swarm over the earth, and all humankind. 7:22 Everything on dry land that had the breath of life 34 in its nostrils died. 7:23 So the Lord 35 destroyed 36 every living thing that was on the surface of the ground, including people, animals, creatures that creep along the ground, and birds of the sky. 37 They were wiped off the earth. Only Noah and those who were with him in the ark survived. 38 7:24 The waters prevailed over 39 the earth for 150 days.
Kejadian 30:25-31
Konteks30:25 After Rachel had given birth 40 to Joseph, Jacob said to Laban, “Send 41 me on my way so that I can go 42 home to my own country. 43 30:26 Let me take my wives and my children whom I have acquired by working for you. 44 Then I’ll depart, 45 because you know how hard I’ve worked for you.” 46
30:27 But Laban said to him, “If I have found favor in your sight, please stay here, 47 for I have learned by divination 48 that the Lord has blessed me on account of you.” 30:28 He added, “Just name your wages – I’ll pay whatever you want.” 49
30:29 “You know how I have worked for you,” Jacob replied, 50 “and how well your livestock have fared under my care. 51 30:30 Indeed, 52 you had little before I arrived, 53 but now your possessions have increased many times over. 54 The Lord has blessed you wherever I worked. 55 But now, how long must it be before I do something for my own family too?” 56
30:31 So Laban asked, 57 “What should I give you?” “You don’t need to give me a thing,” 58 Jacob replied, 59 “but if you agree to this one condition, 60 I will continue to care for 61 your flocks and protect them:
Imamat 8:30
Konteks8:30 Then Moses took some of the anointing oil and some of the blood which was on the altar and sprinkled it on Aaron and his garments, and on his sons and his sons’ garments with him. So he consecrated Aaron, his garments, and his sons and his sons’ garments with him.
Imamat 14:15-18
Konteks14:15 The priest will then take some of the log of olive oil and pour it into his own left hand. 62 14:16 Then the priest is to dip his right forefinger into the olive oil 63 that is in his left hand, and sprinkle some of the olive oil with his finger seven times before the Lord. 14:17 The priest will then put some of the rest of the olive oil that is in his hand 64 on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the guilt offering, 14:18 and the remainder of the olive oil 65 that is in his hand the priest is to put on the head of the one being cleansed. So the priest is to make atonement for him before the Lord.
Imamat 14:29
Konteks14:29 and the remainder of the olive oil that is in the hand 66 of the priest he is to put 67 on the head of the one being cleansed to make atonement for him before the Lord.
Mazmur 133:2
Konteks133:2 It is like fine oil poured on the head
which flows down the beard 68 –
Aaron’s beard,
and then flows down his garments. 69
Yesaya 11:2-5
Konteks11:2 The Lord’s spirit will rest on him 70 –
a spirit that gives extraordinary wisdom, 71
a spirit that provides the ability to execute plans, 72
a spirit that produces absolute loyalty to the Lord. 73
11:3 He will take delight in obeying the Lord. 74
He will not judge by mere appearances, 75
or make decisions on the basis of hearsay. 76
11:4 He will treat the poor fairly, 77
and make right decisions 78 for the downtrodden of the earth. 79
He will strike the earth with the rod of his mouth, 80
and order the wicked to be executed. 81
11:5 Justice will be like a belt around his waist,
integrity will be like a belt around his hips. 82
Yesaya 61:1-3
Konteks61:1 The spirit of the sovereign Lord is upon me,
because the Lord has chosen 83 me. 84
He has commissioned 85 me to encourage 86 the poor,
to help 87 the brokenhearted,
to decree the release of captives,
and the freeing of prisoners,
61:2 to announce the year when the Lord will show his favor,
the day when our God will seek vengeance, 88
to console all who mourn,
61:3 to strengthen those who mourn in Zion,
by giving them a turban, instead of ashes,
oil symbolizing joy, 89 instead of mourning,
a garment symbolizing praise, 90 instead of discouragement. 91
They will be called oaks of righteousness, 92
trees planted by the Lord to reveal his splendor. 93
[7:1] 1 tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.
[7:2] 2 tn Or “seven pairs” (cf. NRSV).
[7:2] 3 sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.
[7:2] 4 tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.
[7:3] 5 tn Or “seven pairs” (cf. NRSV).
[7:3] 6 tn Here (and in v. 9) the Hebrew text uses the normal generic terms for “male and female” (זָכָר וּנְקֵבָה, zakhar unÿqevah).
[7:3] 7 tn Heb “to keep alive offspring.”
[7:4] 8 tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”
[7:4] 9 tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.
[7:5] 10 tn Heb “according to all.”
[7:6] 11 tn Heb “Now Noah was.” The disjunctive clause (conjunction + subject + predicate nominative after implied “to be” verb) provides background information. The age of Noah receives prominence.
[7:6] 12 tn Heb “and the flood was water upon.” The disjunctive clause (conjunction + subject + verb) is circumstantial/temporal in relation to the preceding clause. The verb הָיָה (hayah) here carries the nuance “to come” (BDB 225 s.v. הָיָה). In this context the phrase “come upon” means “to engulf.”
[7:7] 13 tn The preposition מִן (min) is causal here, explaining why Noah and his family entered the ark.
[7:8] 14 tn Heb “two two” meaning “in twos.”
[7:9] 15 tn The Hebrew text of vv. 8-9a reads, “From the clean animal[s] and from the animal[s] which are not clean and from the bird[s] and everything that creeps on the ground, two two they came to Noah to the ark, male and female.”
[7:9] 16 tn Heb “Noah”; the pronoun has been used in the translation for stylistic reasons.
[7:11] 18 tn The Hebrew term תְּהוֹם (tÿhom, “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 1:2).
[7:11] sn The watery deep. The same Hebrew term used to describe the watery deep in Gen 1:2 (תְּהוֹם, tihom) appears here. The text seems to picture here subterranean waters coming from under the earth and contributing to the rapid rise of water. The significance seems to be, among other things, that in this judgment God was returning the world to its earlier condition of being enveloped with water – a judgment involving the reversal of creation. On Gen 7:11 see G. F. Hasel, “The Fountains of the Great Deep,” Origins 1 (1974): 67-72; idem, “The Biblical View of the Extent of the Flood,” Origins 2 (1975): 77-95.
[7:11] 19 sn On the prescientific view of the sky reflected here, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 46.
[7:13] 21 tn Heb “On that very day Noah entered, and Shem and Ham and Japheth, the sons of Noah, and the wife of Noah, and the three wives of his sons with him into the ark.”
[7:14] 22 tn The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.
[7:14] 23 tn Heb “every bird, every wing.”
[7:15] 24 tn Heb “two two” meaning “in twos.”
[7:16] 26 tn Heb “Those that went in, male and female from all flesh they went in.”
[7:18] 27 tn Heb “and the waters were great and multiplied exceedingly.” The first verb in the sequence is וַיִּגְבְּרוּ (vayyigbÿru, from גָּבַר, gavar), meaning “to become great, mighty.” The waters did not merely rise; they “prevailed” over the earth, overwhelming it.
[7:19] 29 tn Heb “and the waters were great exceedingly, exceedingly.” The repetition emphasizes the depth of the waters.
[7:20] 31 tn Heb “rose fifteen cubits.” Since a cubit is considered by most authorities to be about eighteen inches, this would make the depth 22.5 feet. This figure might give the modern reader a false impression of exactness, however, so in the translation the phrase “fifteen cubits” has been rendered “more than twenty feet.”
[7:20] 32 tn Heb “the waters prevailed fifteen cubits upward and they covered the mountains.” Obviously, a flood of twenty feet did not cover the mountains; the statement must mean the flood rose about twenty feet above the highest mountain.
[7:22] 34 tn Heb “everything which [has] the breath of the spirit of life in its nostrils from all which is in the dry land.”
[7:23] 35 tn Heb “and he”; the referent (the
[7:23] 36 tn Heb “wiped away” (cf. NRSV “blotted out”).
[7:23] 37 tn Heb “from man to animal to creeping thing and to the bird of the sky.”
[7:23] 38 tn The Hebrew verb שָׁאָר (sha’ar) means “to be left over; to survive” in the Niphal verb stem. It is the word used in later biblical texts for the remnant that escapes judgment. See G. F. Hasel, “Semantic Values of Derivatives of the Hebrew Root só’r,” AUSS 11 (1973): 152-69.
[7:24] 39 sn The Hebrew verb translated “prevailed over” suggests that the waters were stronger than the earth. The earth and everything in it were no match for the return of the chaotic deep.
[30:25] 40 tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.
[30:25] 41 tn The imperatival form here expresses a request.
[30:25] sn For Jacob to ask to leave would mean that seven more years had passed. Thus all Jacob’s children were born within the range of seven years of each other, with Joseph coming right at the end of the seven years.
[30:25] 42 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[30:25] 43 tn Heb “to my place and to my land.”
[30:26] 44 tn Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan.
[30:26] 45 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[30:26] 46 tn Heb “for you, you know my service [with] which I have served you.”
[30:27] 47 tn The words “please stay here” have been supplied in the translation for clarification and for stylistic reasons.
[30:27] 48 tn Or perhaps “I have grown rich and the
[30:28] 49 tn Heb “set your wage for me so I may give [it].”
[30:29] 50 tn Heb “and he said to him, ‘You know how I have served you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons, and the referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.
[30:29] 51 tn Heb “and how your cattle were with me.”
[30:30] 53 tn Heb “before me.”
[30:30] 54 tn Heb “and it has broken out with respect to abundance.”
[30:30] 55 tn Heb “at my foot.”
[30:30] 56 tn Heb “How long [until] I do, also I, for my house?”
[30:31] 57 tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.
[30:31] 58 tn The negated imperfect verbal form has an obligatory nuance.
[30:31] 59 tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[30:31] 60 tn Heb “If you do for me this thing.”
[30:31] 61 tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”
[14:15] 62 tn Heb “And the priest…shall pour on the left hand of the priest.” As the Rabbis observe, the repetition of “priest” as the expressed subject of both verbs in this verse may suggest that two priests were involved in this ritual (see m. Nega’im 14:8, referred to by J. Milgrom, Leviticus [AB], 1:852), but the seemingly unnecessary repetition of “priest” in several verses throughout the chapter argues against this (see esp. vv. 3, 14, 18, 20, 24, and 26). Moreover, in this case, “priest” may be repeated to avoid confusing the priest’s hand with that of the one being cleansed (cf. v. 14).
[14:16] 63 tn Heb “his right finger from the oil.”
[14:17] 64 tn Heb “on his hand.”
[14:18] 65 tn Heb “and the remainder in the oil.”
[14:29] 66 tn Heb “on the hand.”
[133:2] 68 tn Heb “[it is] like the good oil on the head, going down on the beard.”
[133:2] 69 tn Heb “which goes down in accordance with his measured things.” The Hebrew phrase מִדּוֹתָיו (middotayv, “his measured things”) refers here to the robes worn by Aaron. HALOT 546 s.v. *מַד derives the form from מַד (midah, “robe”) rather than מִדָּה (middah, “measured thing”). Ugaritic md means “robe” and is pluralized mdt.
[11:2] 70 sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.
[11:2] 71 tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.
[11:2] 72 tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).
[11:2] 73 tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).
[11:3] 74 tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.
[11:3] 75 tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”
[11:3] 76 tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”
[11:4] 77 tn Heb “with justice” (so NAB) or “with righteousness” (so KJV, NASB, NIV, NRSV).
[11:4] 78 tn Heb “make decisions with rectitude”; cf. ASV, NRSV “and decide with equity.”
[11:4] 79 tn Or “land” (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king’s rule over his covenant people. The reference to God’s “holy mountain” in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2-4).
[11:4] 80 tc The Hebrew text reads literally, “and he will strike the earth with the scepter of his mouth.” Some have suggested that in this context אֶרֶץ (’erets, “earth”) as an object of judgment seems too broad in scope. The parallelism is tighter if one emends the word to ץ(י)עָרִ (’arits, “potentate, tyrant”). The phrase “scepter of his mouth” refers to the royal (note “scepter”) decrees that he proclaims with his mouth. Because these decrees will have authority and power (see v. 2) behind them, they can be described as “striking” the tyrants down. Nevertheless, the MT reading may not need emending. Isaiah refers to the entire “earth” as the object of God’s judgment in several places without specifying the wicked as the object of the judgment (Isa 24:17-21; 26:9, 21; 28:22; cf. 13:11).
[11:4] 81 tn Heb “and by the breath of his lips he will kill the wicked.” The “breath of his lips” refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.
[11:5] 82 tn Heb “Justice will be the belt [or “undergarment”] on his waist, integrity the belt [or “undergarment”] on his hips.” The point of the metaphor is uncertain. If a belt worn outside the robe is in view, then the point might be that justice/integrity will be readily visible or that these qualities will give support to his rule. If an undergarment is in view, then the idea might be that these characteristics support his rule or that they are basic to everything else.
[61:1] 83 tn Heb “anointed,” i.e., designated to carry out an assigned task.
[61:1] 84 sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).
[61:1] 85 tn Or “sent” (NAB); NCV “has appointed me.”
[61:1] 86 tn Or “proclaim good news to.”
[61:1] 87 tn Heb “to bind up [the wounds of].”
[61:2] 88 tn Heb “to announce the year of the Lord’s favor, and the day of our God’s vengeance.
[61:3] 89 tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”
[61:3] 90 tn Heb “garment of praise.”
[61:3] 91 tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”
[61:3] 92 tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”
[61:3] 93 tn Heb “a planting of the Lord to reveal splendor.”
